Fellowship of Cosmic Fire

TCF 389-395 : S4S6
21 December 2006 – 4 January 2007

(Most of the Tibetan’s text is put in font 16, to provide better legibility when projected during classes. Footnotes and references from other AAB Books and from other pages of TCF are put in font 14. Commentary appears in font 12. Underlining, Bolding and Highlighting by MDR)

It is suggested that this Commentary be read with the TCF book handy, for the sake of continuity. As analysis of the text is pursued, many paragraphs are divided, and the compact presentation in the book, itself, will convey the overall meaning of the paragraph.

1. We continue considering the Factor of Manas in relation to the Earth Chain.

c. A Prophecy. We might now, prior to continuing with our subject, name the different chains of the Earth scheme.

2. We have addressed this in our last Commentary, as the names have been given in Chart VII.

We must bear carefully in mind the fact that these are simply names, affixed to the chains and globes for the sake of clarity.

3. We must ask if this is all that is achieved by naming these chains and globes—merely a method of distinguishing one chain or globe from another, or is there some significance in the names for those who can see the names as occult hints?

As this subject is more widely studied

4. Which it is not at this time.

it will inevitably be found advisable to call the chains by their numbers, and to drop the names as at present used:

5. This approach has been used in relation to the planes and sub-planes. (See the work of Henry Laurency.)

6. The possible significance of these names has been briefly discussed in the Commentary for s4s5. What is true of the planetary schemes can with reason be transferred to the planetary chains of the Earth-scheme. This is the hypothesis.

a. Neptune—related to Shiva and the first ray. Neptune with Pluto and Vulcan may be three planets used in the expression of a great first ray Entity within our solar system. (cf. EP II 99)

b. Venus has much second ray; its personality ray and major monadic ray are hypothesized as being on the second ray.

c. Saturn is given as the major third ray planet; its “esoteric” or monadic ray is the third (cf. EP I 420)

d. Earth is the fourth scheme; its glyph is the sign of the cross inscribed in the circle. The Earth-scheme is passing through a fourth initiation or crucifixion through its fourth chain the Earth-chain and its fourth globe.

e. Mercury is deeply identified with the fifth ray; its hypothesized secondary monadic ray is the fifth (though its major monadic ray is hypothesized as the third). Mercury relates to the fifth or Aryan rootrace and to all things mental.

f. Mars expresses the sixth ray; the sixth ray is hypothesized as its personality.

g. Jupiter is the ruler of ceremonial worship—a blend of the sixth and seventh rays. Jupiter is given as the sixth scheme in ‘greater Saturn’ and its name (appropriate to its association with the seventh ray) is affixed to the seventh chain in the Earth-scheme.

It is necessary here to take the opportunity to sound a note of warning to students in connection with the charts which have been inserted in the Treatise.

They depict only one cycle in logoic evolution, and cover only the present greater period in the working out of which we are engaged.

7. We have remarked concerning the flexibility of approach that is advisable whenever dealing with the assigning of planets (i.e., planetary schemes) to chakras within a solar system Caution is also needed in the task of assigning the chains and globes to be found within a planetary scheme chakric functions. The function of any entity changes over time and, thus, any place that it occupies within the whole must be considered as temporary.

8. We spent much time discussing Venus in relation to the solar plexus center and heart center of the Solar Logos.

9. DK specifies below the meaning of the “only one cycle in logoic evolution” or the “present greater period”. In some ways it does not seem a very long cycle.

10. In the life of a Solar Logos there are many possible cycles to be considered. When the Solar Logos pays close attention to a planetary scheme, the duration of such attention may be considered a cycle.

11. Just as there are ‘scheme rounds’ (of greater duration and significance than chain rounds), so there are solar systemic rounds, involving the probably sequential ‘attention’ of the Solar Logos in relation to His various planets—considering these planets (in relation to the Solar Logos) as if they were chains within a planetary scheme.

They might be roughly described as embracing that period in the system which began for us in the middle of the third root-race of this round and continues until the period called "the Judgment" [Page 390] in the coming fifth round.

12. DK narrows the field. He seems to be saying that all charts found in TCF relate to the period indicated. Of course, not all charts are equally time-sensitive, so we must proceed with caution. Some charts simply indicate relationships which are, it would seem, always so, at least during the manifestation of our solar system.

13. The period indicated is the period said to apply to Chart VI on page 373 in this volume, and is hypothesized as the world period referred to on pages 34 and 35 of Esoteric Astrology.

14. If we think about the duration of a solar system and about the vast scope of solar systemic affairs, the period here described is small indeed. It can be described probably in terms of millions of years rather than in terms of billions or trillions.

When that time comes our planetary Logos will have attained the initiation which is His present goal;

15. That goal, according to the reference on TCF 384 is the second cosmic initiation.

16. It is important to realize that this statement suggests that the “goal” of the Planetary Logos will be achieved during the fifth round of the Earth-chain—far before the expiration of the Earth-scheme process and certainly not at the conclusion of the present solar system.

the fifth round of the Venusian scheme will be closing,

17. Here we seem to be referencing a scheme round rather than a chain round. If temporal progress through a given chain is measured in rounds, then progress through a scheme (or through a solar system, for that matter) should be measured in an appropriate kind of round.

and the Venus scheme will begin to pass into obscuration, preparatory to transferring her life to the synthesising planet with which she is connected;

18. Venus, we have been told, will have completed her necessary development in five rounds rather than seven. Since Earth and Venus were to have had parallel developmental processes (thwarted by the Moon-chain failure in the Earth-scheme) will the Earth do likewise? Will it complete its process more quickly than anticipated, once recovering from its Moon-chain reverses? This is question that we are more in a position to pose than answer.

19. We have hypothesized that Venus will transfer her life to the Neptune-scheme (cf. TCF 406).

20. We note that Venus will be transferring her life and not her form. This may tell us something about exactly what aspect of a planet is transferred to a synthesizing planet during the process of obscuration.

21. This transference seems to be taking place very early in the solar systemic process. If Venus is to be one of those planets that endures throughout the mahamanvantara (cf. TCF 299), we have an apparent contradiction, as the mahamanvantara is only half way through its process (cf. TCF 384).

22. How can we resolve this? Does a planet, once it transfers its life into a synthesizing planet, still, in some manner, endure in its original identity? In a way this would seem necessary if in a future solar system that planet is to continue its individual progress. If a planet sacrifices its identity in the process of absorption, it cannot reemerge as itself at a later time.

23. Then there is always the question of what the term “mahamanvantara” means; that meaning can change in context. That said, it does seem as if the term “mahamanvantara” does mean (in this context) the duration of the entire solar system.

24. When we face apparent contradiction, we must reserve judgment until more is known. The contradiction may not be real, only appearing to be real from our particular point of view.

Mercury will be reaching the apotheosis of achievement, and with Mars and the Earth, will form a systemic triangle. We are speaking here of schemes and not of chains.

25. In these intricate discussions, it is so easy to lose our reference point. DK is offering a necessary point of clarification.

26. We are still speaking of the period described as “when that time comes”. This is the period of the “Judgment Day”. At that time a Mercury/Mars/Earth triangle will be of moment, especially to units upon the Earth-globe, but, as well, to units throughout the scheme.

27. The formation of this triangle is somehow fitting, as those who cannot continue to develop successfully on our planet will be transferred to another scheme—we may propose the Mars-scheme.

28. VSK offers: “Note that Venus begins to pass into obscuration at the close of its fifth Scheme”.

29. We note that Mercury is a planet also greatly advanced in its development. In another reference, it is said that Mercury, as well, will soon be passing into obscuration.

30. If we look at Chart VI, and at the planets assembled within what we have called ‘greater Saturn’, we can wee that there will be significant changes in that configuration. If Venus and Mercury are absorbed by their respective synthesizing planets (Neptune and Uranus), their places will have to be taken within the configuration of ‘greater Saturn’—perhaps. Or the very symmetrical, hexagonal configuration representing ‘greater Saturn’ will have to be reconfigured.

31. In the formation of a Mercury/Mars/Earth triangle, more or less at the time of the "Judgment Day", we may wonder about the influence of Mercury as that influence applies to those upon the Earth-globe (or, more widely, upon the Earth-chain and within the Earth-scheme). The effect of Mercury upon Mars is one of mental detachment from passion. Could this triangle relate in some manner to the transference of Martian units to the Earth-scheme? An exchange of this sort seems to be promised for that distant period.

32. We should also remember the importance of the Mercury/Venus/Earth triangle to be formed in the middle of the fifth round.

33. We can see that both of these triangles form in the fifth round of our Earth-chain and in relation, we presume, to that portion of the round which pertains to our Earth-globe.

in the middle of the fifth round the Logos of Mercury will, with the Logos of the Venus scheme, and of our Earth, form a temporary triangle of force. (TCF 371)

34. When the term “Earth” is used in relation to the Logoi of two other schemes, it is clear that the term means “Earth-scheme”.

35. Our task is to determine whether the "Judgment Day" occurs in the middle of the fifth round. We are not told but may be able to infer the approximate timing by close attention to those sections of the text in which the term "Judgment Day" occurs.

36. For now, it seems reasonable that a Mercury/Venus/Earth triangle would be important in relation to the "Judgment Day".

37. As for the Mercury/Mars/Earth triangle, if it is true that two fifths of humanity will be transferred to Mars following the outcome of the "Judgment Day", then we can see the importance of the prominence of a triangle involving Mars at that time.

38. If we look at the effect of these two triangles together, we shall have something of a ‘diamond’, with Mercury at the higher point, and, perhaps, Mars at the lower, with Venus to the left and Earth to the right.

39. If we compare this shape with the diamond-like diagram explaining the Science of Triangles, insight may emerge.

40. In such a figure, Mars would occupy a more physical position than the Earth, which would stand for the personality, Venus for the soul and Mercury for a still higher aspect of the constitution.

41. The number five will have to be important at the "Judgment Day" for the fifth ray rules the Law of Cleavages and at that time the “sheep” are to be separated from the “goats”.

42. This separation could well occur in the fifth root race of that round when the fifth ray will have special power. Mars, of course, an orange planet, is also related to the fifth ray.

43. If the "Judgment Day" occurred in the fifth root race of the fifth round, that time period could well be considered the middle of the fifth round.

44. The matter must be studied closely and there may be a case for looking for the timing of the "Judgment Day" in relation to other root races of the fifth round (on the fourth globe—we are presuming).

We must recognise another triangle within the Earth scheme, of the chains called "the Earth chain," the Venus chain, and the Mercurian chain, but this triangle entirely concerns the centres of the planetary Logos of our scheme.

45. DK makes an important distinction here and one which all students should bear carefully in mind.

46. We note that the triangle between the Mercury-chain, the Venus-chain and the Earth-chain of the Earth-scheme is a reflection of the same kind of triangle that occurs on the scheme level and reference to which is cited above (TCF 371).

47. While it may be that the chains should be numbered rather than named, it will probably be found, when we can actually study the quality of the chains within the Earth-scheme, that the Venus, Mercury and Earth chains do, in fact, reflect the quality of the Venus, Mercury and Earth schemes.

48. Sometimes, as well, there is more nuance in a name than in a number.

A systemic formation of great importance in the next round should be pointed out which will bring three schemes:

49. DK is now elaborating on that which He mentioned above—the formation of this particular triangle at the time of the "Judgment Day".

into such a position in relation to each other that the following results will eventuate:

1. A systemic triangle will be formed.

50. When triangles between schemes are formed, such triangles are called “systemic” triangles.

2. Logoic kundalini will circulate freely between these three points.

51. In several references we have been given some present paths of logoic kundalini (some, but, obviously not all). We have been told that presently, a triangle between Saturn, Venus and the Earth is being vivified, and that logoic kundalini is turning its attention to Uranus and Saturn.

52. Now, we are given a prophecy or prediction that logoic kundalini will, during our fifth round, stimulate Mars and Mercury as well. The stimulation of the Earth will continue as the Solar Logos is apparently working through an initiatory process which involves the Earth-scheme.

3. A certain great logoic centre will be vitalised and the attention of logoic kundalini will pass from the present triangle in process of forming (the Earth, Venus, and a scheme whose name it is advisable to withhold) to the other [presumably the Earth-scheme, Mars and Mercury].

53. We note the very interesting phrase, “the attention of logoic kundalini”. Self-conscious beings stimulate other (and usually lesser beings) through the act of attention. This is a principle of magic: “energy follows thought”.

54. If we search the references we shall find that the third planet (here unnamed) is very likely (though not certainly) Saturn. At least Saturn is presently involved with Earth and Venus in a triangle presently forming.

55. Is this one of those instances where DK reveals (either earlier or later) that which He says He must withhold?

at the present point in evolution of the logoic centres, Venus, Earth and Saturn form one triangle of great interest. It is a triangle that is at this time undergoing vivification [Page 182] through the action of kundalini; (TCF 181-182)

56. We are being told that the Saturn/Venus/Earth triangle will be giving way to the Mercury/Mars/Earth triangle.

57. While this will occur in the fifth round (presumably of the present fourth chain), it may well implicate the fifth chain of our Earth-scheme, as Mercury (qualitatively, the fifth scheme) is involved.

58. Through this transfer, some increase in the availability of the buddhic energy may also be expected.

4. An entirely new group of human beings will sweep into incarnation in our Earth scheme.

59. We wish to enquire, “In what way, new?” We probably cannot be speaking of individualization if the Earth, following that time, is to be home to only those who can benefit from the higher vibratory level that will then characterize the Earth-scheme.

60. From what we will read below, it seems that this “entirely new group of human beings” will come from Mars.

61. There may be some ambiguity as to which aspect of “Earth” will become so elevated in vibration that two-fifths of its human units will not find that aspect suitable for their further advancement. Minimally, it will be the Earth-globe, but DK, is, it seems, also speaking of the vibratory elevation of the Earth-chain and even of the entire scheme—about which we know very little at the present time.

62. Below, we are offered a description of conditions prevailing at the time of the "Judgment Day".

Three fifths of the present humanity, being on the Probationary Path, or the Path of Initiation, at that time, will have their centre of consciousness definitely on the mental plane [Page 391] whilst two fifths will remain focussed on the astral.

63. Those who are on the Probationary Path or Path of Initiation are achieving mental focus or have achieved it. Those who are not yet advanced to this point may be seen as having astral focus.

64. Those with mental focus are capable of being rational. The astral body is found in that which is regarded as the irrational part of man.

These two fifths will pass into temporary pralaya, preparatory to their transference to another scheme, as the Earth scheme will no longer provide for them an adequate place of nurture.

65. What is said immediately above should be compared with what is said just a page ahead, giving a different slant on conditions at the time of the "Judgment Day".

66. For two fifths of humanity the process is one of entering a temporary pralaya prior to their transfer to another scheme. As we are dealing with the “separation of the sheep from the goats”, that transfer will probably be to the Mars scheme (Mars being connected with astrality and also with Aries, the sign of the “sheep” or “ram”).

67. Earth is a planet more unfolded than Mars. Conditions on Earth (i.e., within the Earth-scheme) will be, from that time, too elevated vibrationally to benefit these two fifths.

68. It is interesting that in the popular imagination the "Judgment Day" will send the damned (or held back) to hell—a very hot place! Let us think of Mars, the planet of fire and heat, in this respect!

5. Entities will come in from Mars to the Earth scheme, and will there find their necessary field of endeavour.

69. VSK inquires: “Are these the entirely new group of humans mentioned in point 4?”

70. This may well be, as it is unlikely that the Earth, at that time (in an elevated vibratory condition), would be a hospitable environment for newly individualized souls.

71. We seem to be dealing with a transfer. Two fifths of Earth humanity will be transferred to Mars (we hypothesize). This is balanced by Egos arriving from Mars (presumably advanced Martian Egos, who have achieved mental polarization and may be working on a causal focus).

72. The triangle of Mercury/Mars/Earth would make this transference possible.

73. All this lies in the relatively near future if we consider the duration of planetary schemes in the solar system.

6. Mercurian life will begin to synthesise, and to be transferred to its synthesising planet.

74. Apparently the process of synthesizing and transference are of long duration.

75. The synthesizing planet involved is, we hypothesize, Uranus (cf. TCF 406)

76. The Venus-scheme is ahead of the Mercury-scheme in the synthesizing process.

77. In the sequence of processes, it would seem that synthesizing occurs first as part of the general obscuration process and that both precede absorption.

78. It may be inferred, therefore, that synthesizing occurs on a planet before the life of that planet is transferred to the designated synthesizing scheme.

79. Can we analogize that the transfer of the life of a planet to its synthesizing scheme is something like the absorption of human being into his destined Ashram? We know that identity is preserved in the lesser case. Are we justified in thinking that identity is preserved in the greater? It would seem so.

In the case of Mercury this synthesising planet is not Saturn, but one of the other two higher major centres.

80. VSK inquires: “Is Mercury synthesizing in its fifth round, like Venus?”

81. May it be suggested that we are not told in which round Mercury finds itself. We are told however, that it is focussed in its fourth chain, fifth globe.

82. If we are dealing with scheme rounds, then focus in the fourth chain does not suggest that Mercury is in its fifth scheme round. Rather, a Mercurian focus in its fourth scheme round would be more likely.

83. The synthesizing planet for Mercury is proposed on TCF 406.

84. When we think about these transfers, we can see how fluid must be our concept of the configurations offered in these charts—in this case, Chart VI.

7. The "Judgment Day" in the fifth round, or the point of attainment of our Heavenly Man, will see a period of planetary strife on mental Ievels which will cause the present world unrest to seem as nothing.

85. It would seem that whatever peace really is, within the lower eighteen sub-planes, it is very temporary.

86. Strife as it appears on our planet presently, is focussed in a manner mostly physical and astral. Sharp mental differences exist, but the battle is not fought on that plane.

87. We can only imagine what DK may mean when He predicts severe planetary strife “on mental levels”. We know what debate and mental contention are, but once human beings are accomplished magicians, can we know what acute mental strife will be?

88. Simply because the strife will be focussed on mental levels does not mean it will be any less drastic than our present physical plane strife. It is only our quite physical-material bias which might incline us to think so.

As pointed out earlier, this present struggle has been to test the ability of the entities within the present human forms to appreciate their mental forces, and through the power of MIND to transcend feeling, or pain.

89. DK is giving us an occult justification for the wars through which humanity is presently passing. What is needed is detachment from and transcendence of feeling or pain through the power of mind. The approach of Buddhism works strenuously to cultivate the necessary detachment. The Buddha’s achievement of Nirvana was an act of transcendence.

The struggle in the fifth round will be between higher and lower mind, and the battle ground will be the causal body.³⁸

90. This is quite a remarkable statement, seeming to elevate the destined fifth-round battle entirely to the mental plane.

91. Let us remember, however, what we have just learned—that those participating in this battle will be polarized either in their mental or their astral body. “Three fifths… will have their center of consciousness definitely on the mental plane whilst two fifths will remain focussed on the astral.”

92. This statement could make one think that the struggle will be between those who are mentally polarized and those who have an astral polarization. But DK points to a higher arena of struggle.

93. The higher mind is focussed particularly in the manasic permanent atom, yet the mentality characteristic of the second and third sub-planes of the mental plane can also be considered higher mind.

94. What can it mean that the causal body will be the battle ground? Perhaps there will be a question of whether the content of the causal body can be relinquished for planetary good, or whether it will be indulged simply for soul expression or even utilized for personal purposes.

95. In such a struggle there would be a division between the impersonality of a higher, triadally-inspired life on the one had, and, on the other, a strictly supra-personal life conditioned by the limitations of one’s acquired quality.

96. Below we have a description of the causal body.

"This influence or force, or result, or whatever it may be called, of the antecedent actions of man, forms as it were a seed, from which germinates the plant, yielding good or bad fruit, to be eaten by him during his subsequent existence.

97. We are being told that the causal body is formed due to the “antecedent actions of man”. According to the nature and quality of our actions in the three worlds, so is the causal body built.

(Vishnu Purana I, XIX, 5). This seed is technically called the Karana Sarira, the causal body (Paingala Upanishad II), as it is the cause of man's enjoyment or suffering.

98. This is, perhaps, a new idea. It is not unusual to think of the causal body as being the source of enjoyment. When the good stored within that vehicle is expressed, then a type of joy eventuates.

99. Suffering often arises through the inability to express (the content of the causal body), due to karmic conditions on the eighteen lower sub-planes. It does not seem that suffering arises within the causal body, per se, or as a result of the quality which inheres in that body.

This Karana Sarira is composed of the fifth Kosa (Anandamaya) of man and adheres to the soul so long as the soul remains enveloped in the gross or subtle body (Sthula or Sukshma Sarira);

100. “Anandamaya” is the bliss of maya or the bliss of illusion. The consciousness conditioned by the causal body is relatively blissful, but illusory when compared with reality.

101. The term of the adherence is related to the incarnational cycle. When the soul (which is really other than the causal body) disengages from life on the physical plane and subtle planes, the causal body, too, vanishes. This occurs during the process we call the “Great Renunciation”, the Crucifixion or the fourth initiation.

102. It is interesting to read of the causal body adhering to the soul. Thus, an important distinction between soul and its temporary vehicle on the higher mental plane is brought forward.

103. It would seem that, by the term “Kosa”, the idea of occult principle or of a distinctive type of consciousness may be conveyed, but the term also means “sheath” or “body”. We may think of a “kosa” as a sheath for a certain quality of consciousness or a certain occult principle.

and vanishes entirely when the soul extricates itself from the trammels of the said two bodies; for then, the soul attains its primeval purity, and burns up as it were every trace of its combination with the body, including this causal body (Karana Sarira). This happens when the soul is prepared for final emancipation, Moksha.

104. The “said two bodies” are the physical body and the subtle body. The subtle body includes the astral and lower mental bodies. In this form of Brahmanism, the subtle body is viewed as one thing and is not divided into astral and mental components. From some perspectives, the etheric body may be included within the subtle body, but DK relates the etheric body definitely to the physical plane.

105. Within the soul is a great fiery power. Soul is the true consciousness of the indwelling Entity.

106. The soul releases itself from combination with lesser states; these lesser states include, in our terminology, the personality vehicles and the causal vehicle. Release from such a combination is a form of purification.

107. Moksha is the Hindu/Brahmanic name for “final emancipation”. Of course, we realize that such emancipation is only relative, being an emancipation from the fourth kingdom of nature. Incarnation within the eighteen lower sub-planes is no longer necessary. Many other kinds of emancipations, however, lie ahead, and of these DK has informed us in His detailed descriptions of future initiations.

Till then, of course, the Karana Sarira, the seed, the result of prior actions, remains effective, and asserts a strong controlling influence over man's actions."—The Theosophist, Vol. VII, III, p. 59.

108. It is very useful to think of the causal body as the seed of personality demonstration within the eighteen lower sub-planes. The regeneration of the lower vehicles occurs through the agency of the units within the atomic triangle (the physical and astral permanent atoms and the mental unit), but let us remember that these three force centers are retained within the causal body. Thus, the causal body, is indeed the seed.

"An ordinary person will by Vasana (Aroma or smell) repeat (In Jagra, the waking state) the old story dreamt in a dream that has passed way.

109. The author is alluding to that effect whereby an aroma or smell awakens an old memory (whether in the waking or dream state).

So also will he, who, investigating the true nature of the self has attained to real knowledge, express himself and still will never become Chidabhasa (chidabhasa is the reflection of atma in the Karana Sarira, which is the vehicle of ignorance).

110. The text tells us of repetitive tendencies from which we must break free. There is an entire web of binding associations and from these we must liberate ourselves. Desire binds us to them.

111. It is fascinating to consider the rather pejorative manner in which Brahmanism looks at the causal body---the “vehicle of ignorance”. To the true knower of the Self, the causal body is as unreal as a dream and must never preoccupy the consciousness. The teaching here given is from the perspective of one who is at least an Arhat.

He who has become a celestial being will nevertheless be called 'man' till the causal body that has already died (by the birth of Pragna, or wisdom) is completely consumed by the predominant fire of wisdom."

112. “Wisdom” can be understood as buddhi. The buddhic fire makes its definite contribution to the destruction of the causal body (for the causal body is largely destroyed by the second aspect of the will, which is related to buddhi).

113. According to this mode of understanding, the one whose causal body is completely consumed by the predominant fire of wisdom is no longer to be called “man”.

114. The text makes it seem that celestial beings may still have causal bodies. Much will depend on what is meant by the term “celestial”. Is an initiate of the third degree a “celestial being”?

—Kaivalyanavanita, Part II, 31.

"By the rarest fire of True Wisdom the body of avidya (i.e. the causal body) will be reduced to ashes."—Kaivalyanavanita, Part I, 98. Copied from The Theosophist, Vol. VIII.

115. VSK offers this: “Interesting phrasing of ‘He who has become’ a celestial being – thus man is a celestial being before the birth of wisdom.”

116. The term “avidya” means “ignorance” or that which is deprived of “vidya” (knowledge). It is fascinating to consider that the causal body (despite the good qualities which are stored within it) is considered the “body of avidya”.

The [Page 392] struggle now being waged on the planet is between a few Egos (or the leaders of the many races who are necessarily in place and position owing to their egoic polarisation) and many personalities, who are swept into the vortex through group association;

117. The number of Egos is relatively few. They are those who view the world situation from the soul perspective and attempt to lead humanity such a direction that the soul of humanity may emerge and unfold.

118. Personalities struggle against these Egos. We understand this from our own microcosmic situation in which that which we are as a personality struggles against that which we are as an Ego.

it is necessarily terrific, and forces the destruction of the form.

119. VSK offers: “Thus, the destruction of forms is an expected event and part of ‘man’s struggle’ – not something which ‘can’ or ‘should’ be prevented?

120. The general principle to grasp is that when Ego and personality contend, form is destroyed.

The struggle in the fifth round, being on mental levels, will be between Egos and egoic groups, each working consciously, and with intellectual application, to bring about certain group results.

121. DK elevates the coming struggle far above that which might be expected between those who are mentally focussed and those who are still polarized upon the astral plane.

122. One reading of what is said above is that those who are soul conscious (focussed within their individual causal body) will be struggling against those who are group conscious—i.e., for whom the egoic group is of greater moment than the individual Ego.

123. Those who are, strictly speaking, “Egos” are attempting to express the content of their causal bodies. Those who are more consciously members of an egoic group have more of the buddhic energy and are submitting themselves to the Law of Magnetic Impulse—relating as soul to soul to others within their egoic group.

124. This type of struggle, if the outcome is successful, will raise focus from the higher mental plane to the buddhic plane.

125. Egoic groups can also be considered to be ‘ashramic groups’ on the buddhic plane rather than the higher mental plane. A transference of the Ashrams from the higher mental level to the buddhic level was effected about the time A Treatise on Cosmic Fire was completed and certainly could have been anticipated by Master DK in relation to that distant future time.

It will result in the triumph (the ultimate triumph) of Spirit over matter,

126. This is another way of saying that the triumph will not happen immediately. There is much development in the sphere of the spiritual triad which must precede the ultimate triumph of Spirit (i.e., the Monad).

in the driving out of certain groups as yet unable to shake themselves free from the trammels of matter, and who prefer captivity to the life of the Spirit;

127. The groups to be driven out are the two fifths which are still astrally polarized and which will, according to hypothesis, pass into pralaya and thence to the Mars-scheme.

128. Presumably, that future struggle will result in the “driving out” of certain Egos, who with the entire content of their causal body will be transferred into pralaya and, thence, to another planetary scheme.

129. The struggle of which DK speaks may take place between those who are, in fact, mentally focussed. There are, however, higher and lower methods of focussing mentally. If one’s center of consciousness is on the lower mental plane, it is very different thing from having the focus of one’s center of consciousness on the higher mental plane.

130. Even those who are focussed upon the higher mental plane, may be distinguished between those for whom the second and third sub-planes of the higher mental plane are ‘home’ and those who are beginning to transfer their focus into the spiritual triad (of which the mental component is to be found on the atomic sub-plane of the higher mental plane).

it will mark the beginning of the obscuration of our scheme, and the gradual passing into pralaya, during the remaining two and a half rounds of our entire seven chains.

131. We see how early in the process of planetary development obscuration can begin.

132. What is said here makes it more reasonable to think that Mercury could, in fact, begin its obscuration and, then, synthesizing process when focussed in its fourth chain, fifth globe.

133. For development within the Earth-scheme, there remain, it seems two and a half periods of chain development.

134. The kinds of rounds here mentioned seem to be scheme rounds, rather than chain rounds. The wording—“the entire two and a half rounds of our entire seven chains”—make this quite explicit.

135. Within this period of two and a half rounds, chain rounds on the fifth, sixth and seventh chains of the Earth-chain will be proceeding.

136. We have an interesting discrepancy, for it would seem that three and a half scheme rounds yet remain and not two and half. If, as stated below, the Earth-scheme were in the position it should be, paralleling the Venus-scheme, then, perhaps, two and a half scheme rounds would remain.

It is an interesting occult fact that our Earth should now be in her fifth round, and paralleling the Venusian scheme,

137. Perhaps, the Earth-scheme, too, was intended to achieve rapid development.

138. Earth as a whole, appears to be in its fourth scheme round, while Venus is in her fifth. Scheme rounds have to do with development on particular chains, and if development on the third chain of the Earth-scheme was retarded, we can see why Earth has fallen one scheme round behind the Venus-scheme.

139. We note that in this reference we are not told that the Earth-chain should be in her fifth round but that “Earth” should now be in her fifth round. This is one of those many instances in which the name of our planet is used to indicate the entire scheme and not simply the Earth-globe.

but the moon chain of our scheme saw a period of temporary retardation of the evolutionary process of our Heavenly Man;

140. It was not only the Chain Lord who experienced retardation, but the entire Planetary Logos or Heavenly Man.

it resulted in a temporary slowing down of His activities, and caused "lost time," if such an expression might reverently be permitted.

141. When DK speaks of higher Beings in terms more commonly applied to human beings, He approaches “reverently”. This occurs quite a number of times. There are seven references to “reverently” on the AAB CDRom and they are all used in more or less the same context.

The Lords of the Dark Face, or the inherent forces of matter for a time achieved success, and only the fifth round of our chain will see their ultimate defeat.

142. This is a most important reference. Usually we read of the work of the Black Lodge in relation to Atlantean times, but apparently they were active on the Moon-chain. As these Lords came from the first solar system (where they were advanced human beings and even initiates of a kind), we have yet another piece of inferential evidence that those who developed as human beings within the previous solar system, may have come to the Moon-chain before incarnating in Lemuria.

143. When thinking of the members of the Black Lodge (the “Lords of the Dark Face” as they are here called) we would be wise to think of them, not so much as personalities or individualities, but as “the inherent forces of matter”.

144. It seems that the failure of the Planetary Logos on the Moon-chain was not only a result of ‘premature compassion’ but of the deliberate work of rebellious, egoistic units manifesting upon the Moon-chain.

145. We see that the defeat of the Black Lodge is destined to occur in our chain in its fifth round. We are, therefore, living on a chain in which momentous processes are due to transpire. The defeat of the Black Lodge within the Earth-scheme will have powerful implications for the entire solar system.

146. Notice how DK speaks of the “fifth round of our chain”, specifically stating the type of round in which this defeat will occur. It would seem that the major battles in relation to our Earth-scheme are to be fought out on the fourth or Earth-chain.

The Venusian scheme also had its battleground,

147. We are not told when. Was it in this solar system? It would seem so.

148. It would seem that Venus, too, inherited some of the vestigial problems of the previous solar system.

149. By analogy, can we think with reason that the battle in the Venus-scheme took place it is fourth chain? We remember that the fourth chain of the Venus-scheme was involved in the alignment which saw the emergence of the Lords of the Flame.

but the planetary Logos of that scheme overcame the antagonistic forces, triumphed over material forms, and was consequently in a position—when the right time came—to apply the needed stimulation or an [Page 393] increased fiery vibration to our Earth scheme.

150. The principle is clear: those who have achieved are in a position to help those who have not with a similar achievement.

151. We see that the Lord of the Venus-scheme was definitely involved with manasic development within the Earth-scheme at the time of the individualization of animal man upon the fourth globe of the Earth-chain.

152. We should meditate upon initiation in relation to the “fiery vibration” which the Logos of the Venus-scheme applied to the Logos of our Earth-scheme.

153. In a significant manner, Venus is still the sponsor of a fiery vibration in relation to the entire initiatory process on our planet.

The fact that outside aid was called in during the third root-race of this chain, and that the evolution of manas brought about the individualisation, in physical form, of the Avatar, needs to be pondered on.

154. DK is suggesting that we ponder. Individualization within the third root race of our chain will then be pondered in relation to the victory and achievement of the Logos of the Venus-scheme.

155. We often discuss the individualization of animal man, but here the turn of phrase is different. DK alerts us to the “individualization, in physical form, of the Avatar”. We do not often think of the coming of Sanat Kumara (presumably the Avatar here meant) as the individualization of that Avatar “in physical form”.

156. We can see that, whatever the individualization of the Avatar in physical form really means, it was the fiery influence of the Venus-scheme that impulsed its occurrence.

157. In some respects, it seems that the descent of our Planetary Logos into physical form is to be called an “Avatar”. Sanat Kumara was, it seems, the embodiment of that descent.

158. DK, we note, speaks of the “third root-race of our chain”. He seems to be leaving out a level of expression—the globe level. It would seem more technically correct to speak of the ‘third root-race of our globe. Are we confronting an occult blind? In some manner is the same root-race occurring simultaneously on all globes of a chain?

The Divine Manasaputra, the Lord of the World, took form Himself through the driving impulse of manas, inherent in His nature, and in some mysterious way this was aided by another Heavenly Man of another scheme. His co-operation was required.

159. DK is saying in a better way that which has just been suggested.

160. We remember that the term “Divine Manasaputra” is usually reserved for Planetary Logoi.

161. From this, we may gather that Sanat Kumara can, indeed, be considered a Planetary Logos. He is also considered to be the soul and personality of a Planetary Logos, as other references have instructed us.

162. The “driving impulse of manas” was, it seems, impelled by the Lord of the Venus-scheme, even though it was inherent in the nature of Sanat Kumara.

163. We are told that Sanat Kumara did not come from Venus, but here we learn that the cooperation of the Lord of the Venus-scheme was definitely required for Sanat Kumara to undertake His mission to the fourth chain and fourth globe of the Earth-scheme. The Venus-scheme, therefore, cannot be left out of the picture when considering the modus-operandi of the process of individualization on our globe.

d. Summation. We have been studying the origin of manas, and we saw first, that it is the active will, intelligently applied, of an Entity, and then that this active intelligent will affects all lesser lives in cyclic evolution within the Body of that particular actively willing Existence. This is true of all Beings from the Logos downwards.

164. DK recapitulates important information on the origin of manas. This has been a very difficult subject and simple recapitulations are needed.

165. For practical purpose and in relation to processes occurring within our solar system, it would seem that this “Entity” is the Solar Logos, but, in fact, the source of manas is higher than He.

166. The explanation applies to Planetary Logoi and to man as well.

167. The idea that, in essence, “manas is will” is to be pondered.

168. We recall that, in our solar system at least, will originates on the highest levels of the cosmic mental plane. Any higher origin on the seven cosmic planes is not discussed though it may be hinted.

Perhaps in summing up it might be expressed thus:

The originating source of manasic activity in a solar system is that great cosmic Entity Who embodies our solar Logos as a centre in His Body along with six other solar Logoi Who are, in Their totality, His seven centres.

169. If we reference TCF 293, we shall understand this Entity as a Cosmic Logos, Who has for His centers seven Solar Logoi.

170. We could probably carry the analogy further, and name the One About Whom Naught May Be Said as the true origin of manas—not only for our solar system, but for all associated Cosmic Logoi.

The originating source of manasic activity in the planetary schemes is that cosmic Entity we call the solar Logos. He is the active, directing Intelligence Who is working with definite purpose through His seven centres.

171. We may judge that the origin of manas for any being always occurs one step ‘above’ the level at which that being is manifesting.

a. A One About Whom Naught May Be Said is one step ‘above’ a Cosmic Logos.

b. A Cosmic Logos is one step ‘above’ a Solar Logos

c. A Solar Logos is one step ‘above’ a Planetary Logos

d. A Planetary Logos is one step ‘above’ a Chain Lord Who holds the same relation to a Globe Lord

e. On our own level, a Solar Angel (who implanted the spark of mind) is one step ‘above’ the human being it supervises.

172. DK, however, seems to be telling us that it is the Solar Logos is the originating source of manas for all the planetary schemes and not for any one in particular. But, of course, each planetary scheme would be manasically affected by the Solar Logos.

The originating source of the manasic principle in a planetary scheme is that lesser cosmic Entity Whom we call a planetary Logos.

173. The Planetary Logos bestows manas upon His own scheme, even though the bestowal of manas from the Solar Logos Who ‘contains’ Him as a center or chakra must also, necessarily, be effective in relation to the planetary scheme through which He (the Planetary Logos) expresses.

He works through His seven chains as does the Logos through His seven planetary centres.

174. The analogy holds good, as we have suggested. Planetary centers (which are really planetary schemes) are as chains to the encompassing life of the Solar Logos—Himself, the supervisor of what can be viewed as a solar scheme from the cosmic logoic perspective.

It is interesting here to note that when the solar Logos is being manasically impelled to work out some purpose of His greater Source (THE ONE ABOUT WHOM NAUGHT MAY BE SAID)

175. Note the word “greater” in “greater source”. The Cosmic Logos is the source of manas for the Solar Logos, but the One About Whom Naught May Be Said is a still greater Source. At least this is one hypothesis.

176. Another hypothesis views our Cosmic Logos as a kind of One About Whom Naught May Be Said. Indeed, there are many Ones About Whom Naught May Be Said, and our task is to discern of which of These DK may be speaking at any one time.

177. Much confusion arises from the failure to differentiate between the One About Whom Naught May Be Said and a Cosmic Logos. Of course, over-differentiation can also lead to the ‘confusion of over-complexification’.

178. The Solar Logos has a minor but significant part to play in working out the purpose of the One About Whom Naught May Be Said.

179. Through the use of ‘level blinds’ DK can succeed in creating a condition of ambiguity which can only be clarified through the use of the intuition.

He may cause a vivification in one or other of His centres according to the purpose in view.

180. Something quite amazing is here being said. Our Solar Logos was attempting to work out some purpose in relation to the One About Whom Naught May Be Said (which, of course, would also be a purpose of the Cosmic Logos in which the Solar Logos is included as a member of a major group of seven). This attempt had far reaching effects within the Solar Logos’ own system.

This occurred in the forming of the triangle of which Earth and Venus are two points,

181. According to our speculations based on certain references (cf. TCF 181-182), Saturn is the third point.

182. Is a triangle of planets ever to be considered as one center? It may be recalled that such a hypothesis has been proposed for consideration.

183. We have only to think of how many planetary schemes can very reasonably be associated with the functioning of the base of the spine center of the Solar Logos to make this hypothesis seem an interesting matter for consideration.

and (affecting [Page 394] the Heavenly Men of these two schemes) stimulated Them to take initiation,

184. The process of the coming of the Lords of the Flame and the individualization of animal man, represented an initiation for both the Planetary Logoi of Venus and of the Earth. Exactly what occurred on the Venus-scheme of an initiatory nature we are not told but we are told that the sixth chain of the Venus-scheme received a significant stimulation. The number six (stimulated into prominence in the Venus-scheme by the exchange with an aspect of the Earth-scheme) may have signified monadic vivification in the Venus-scheme, since that scheme has a subsidiary sixth ray Monad. These are, of course, numerological speculations.

185. We have also learned that (with respect to the Earth) there were two initiations occurring at the time of the coming of the Solar Angels. One took place in relation to the Planetary Logos as the Lord of a scheme and the other, we will infer, in relation to His fourth chain, the Earth-chain.

and led the planetary Logos of our scheme to form a lesser triangle within His sphere of activity, which triangle eventuated in His taking a lesser initiation, and in the manasic impregnation of animal man.

186. The formation of a scheme triangle led to the formation of a chain triangle.

187. The scheme triangle seems to have been formed among Venus, Saturn and the Earth. Mercury (so connected with Kundalini in general) could also be a candidate. Can we think of ways in which it would be appropriate for Saturn to be involved in the individualization process on our globe?

188. Was the lesser triangle formed within our Earth-scheme comprised of the Venus, Saturn and Earth chains? Before including the Saturn-chain, certain mysteries concerning its relation to the Moon-chain would have to be solved.

189. Again, the Mercury-chain is another possible candidate for membership in the triangle, along with the Venus and Earth chains. These three chains have, after all, received the most detailed articulation in the diagram that is Chart VI, TCF 385.

190. We are to gather that two types of triangles were formed at the time of the engagement of the Lords of the Venus and Earth schemes (remotely impulsed by the Solar Logos in His attempt to work out a part of the purpose of the One About Whom Naught May Be Said). Inevitably, in this working out, part of the purpose of the Cosmic Logos Who contains the Solar Logos will also be addressed.

191. The larger planetary initiation seems related to establishing a relationship between the manasic permanent atom and mental unit of our Planetary Logos, and also the awakening of the planetary heart to a new level of responsiveness.

192. The lesser initiation seems related to the individualization of animal man.

193. Could we say that one of these planetary logoic initiations was a chain initiation (occurring through a chain) and the other was a globe initiation (occurring through a globe)? Or was the lesser initiation of the kind that a Planetary Logos can take through a root race?

194. The important thing to register (and it will help us in deciphering the mysteries of the initiatory program of the Planetary Logos) is that two initiations (of different types) were taken at the time of the Planetary Logos' engagement with the Lord of the Venus-scheme which coincided, more or less, with the coming of the Lords of the Flame and the individualization of animal man on the Earth-globe.

195. Add to this the amazing fact that the Lord of the Venus-scheme was also, in some aspect of its nature, simultaneously undergoing initiation.

Thus were swept into objective activity that group of monads who go to the composition of a particular centre.

196. This has been hinted previously. Not all animal men were individualized, but only those belonging to a certain center within the Planetary Logos. This center was clearly a center within the Earth-chain and, apparently, localized upon the Earth-globe. Individualization is usually discussed as having taken place on our globe.

197. The throat center (of Sanat Kumara) was formed with the formation of the human kingdom and requires intelligence. Was there a throat center within the group of animal men? Presumably, only the most ‘intelligent’ of the animal men were individualized in this way. There is, after all, something we justifiably call ‘animal intelligence’.

198. In any case, once individualization had occurred, those who were individualized went to the formation of a throat center within the Planetary Logos, or , more specifically, the throat center of Sanat Kumara.

199. Obviously, the Planetary Logos had a throat center before individualization occurred on our globe. We may judge that there were human beings on other chains (though this is an obscure subject). For such a Being as a Planetary Logos, an entire chain would have to represent the throat center — not merely one kingdom.

200. The new human kingdom became part of the constitution of Sanat Kumara, particularly, and represented His throat center. Yet, it certainly must be considered that Sanat Kumara also had a throat center before the individualization process occurred on the Earth-globe.

Similarly, and microcosmically, a human being is the manasic incentive and the origin of active, intelligent will to all the cells within his threefold body,—astral, mental and physical.

201. DK continues the analogy. Greater beings are the “manasic incentive” to the lesser beings contained within them.

202. We notice that, so often, when manas is mentioned, the faculty of will is mentioned in the same breath.

His is the directing intelligence,

203. When we use a term like “directing intelligence” we see the union of manas and will. Will directs; manas is the factor of intelligence.

and his the source of all action and endeavour within his periphery, and, like his greater corresponding spheres, a solar Logos and a planetary Logos, he works through seven centres.

204. The analogy holds good. Every directing intelligence works through seven (major) centers as the source of all action and endeavor within his periphery.

205. Through manas, all that must be manifested within a system (whatever the scope of that system) is intelligently manifested (eventually).

Thus we have traced the origin of manas as far as it is possible to do at this time.

206. Needless to say, careful review of all the foregoing is required.

The mystery of manas is hidden in existence itself, and holds the secret of life and conceals and veils those Entities Whose outstanding quality and characteristic it is.

207. Manas, related as it is to the third aspect of divinity, is a veil upon the essential life of the Entities who express themselves through manas.

208. As we contemplate DK’s presentation of manas, we slowly come to understand that many mysteries are involved. One of the chief mysteries concerning man at his present stage of evolution is the “Mystery of the Makara”, which relates to the impregnation of animal man with the principle of manas.

To the life of that little entity we call an atom in the physical body of a man, the Thinker in the causal body, his greater directing intelligence, is as obscure and unknown as the Logos is to the Thinker, Man, himself. The analogy is nevertheless accurate.³⁹

209. This is quite an incredible analogy. If we wish to understand the degree of incomprehension which exits between us (as human beings) and the Solar Logos, we have but to think of the degree to which the unconscious atom of physical substance ‘understands’ the Thinker within the causal body. This should give us pause. How can we even speak of the Solar Logos in any meaningful way? The gulf which separates the consciousness of man from the consciousness of the Logos is immense.

The Atharva Veda, as the summation, instructs us in the principles which equally underlie the methods of the World-process, and of the atom-process—a world in miniature.

210. The “World process” and the “atomic-process” are parallel.

Whether 'World-process' or 'atom-process' depends on the speaker and his point of view.

211. The great is small and the small great, depending on the perspective.

As every mantra of this Veda reflects the operations of the World-process, so does it reveal to us cognition within cognition, memory within memory, power within power, world within world, fact within fact, action within action, duty within duty, sin within sin, individuality within individuality, ascending and descending from every point in space, endlessly, ceaselessly.

212. A beautiful vision of inclusiveness and interdependency is offered. Always there is one within and ‘behind’ any process. Every perception has its perceiver and, as well, the perceiver of the lesser perceiver—and so, until the ‘Final Perceiver’ is reached. Is that ‘Perceiver’ perceived? This is a difficult philosophical question.

Atoms make up molecules, molecules compounds, compounds cells, cells tissues, tissues organs, organs bodies, bodies communities; communities classes and races; classes and races kingdoms; kingdoms of many grades and varied linkings make up a planet, planets make up a solar system, solar systems a vaster system, and so on, unending; nowhere is found simplicity indivisible; nowhere complexity final. All is relative.—From Pranava-Vada, pp. 334-335.

213. This is simply a brilliant progression and could provide an illuminating seed thought for meditation.

214. The final phrase—“nowhere is found simplicity indivisible; nowhere complexity final”—invites contemplation.

215. We understand that “simplicity indivisible” is not to be found within the Universe, but rather in the state of BE-NESS—the NAMELESS, ABSOLUTE STATE-LESS STATE.

216. As for “complexity final” much will depend upon whether we consider the universe to the finite or infinite. If finite, then “complexity final” (in actuality, and not merely in conception) is possible—possible, at least, in relation to any particular universe.

Man's physical body, for instance, considering it [Page 395] as a corporate whole composed of many lesser lives, suffers or prospers as its directing Intelligence acts with wisdom-love or otherwise.

217. We are the “directing intelligence” who supervises the lesser lives within the three (or four) lower vehicles. It is our task to “nourish the lesser lives”. They have no ‘free will’ in the matter and must simply remain passive and receptive.

The manasic principle actuates all that occurs within the man's aura, and he suffers, or he makes progress, according to the application of that principle.

218. As we work out our destiny, we do so through the application of manas—higher and lower.

219. The application of manas (correct or incorrect) will determine the karma of the individual, as karma (like manas) is related to the third aspect of divinity.

220. The correct understanding and application of manas is the responsibility of the human being. Because we are human beings, manas, to a degree, is under our control. This cannot yet be said of buddhi, but as we are essentially the Thinker, we wield manas and are, thus, responsible for the quality of that wielding.

So, reverently may the same be said of the body of the solar Logos, a system, and so may it be said of the planetary Logos and His scheme.

221. The Solar Logos and the Planetary Logos have great responsibility in the matter of the suffering or prosperity of the lesser lives which compose them. We are among those lesser lives.

222. This does not mean that we do not have individual responsibility for our own happiness or unhappiness, but that, in addition to our responsibility, the greater Lives “in Whom we live and move and have our being” have an even greater general responsibility.